An interview with T. K.

Sribhashy am

"Earlier this year, Steve Brandon of Harmony Yoga was fortunate enough to interview T.K. Sribhashyam
about his writi ng and teaching. We' re grateful to Sribhashyam for affording us this opportunity to share his
knowledge and insights. The interview runs to 16 questions."

..., 1/ "Emergence of Yoga" is an exceptional support either for novices, beginner students,
advanced students as well as Yoga teachers. Was it a deliberate choice to touch such a
large public when you decided to write this book?

With a large propagation all over the world, Yoga is no more an elite subject; it has become very
democratic. Moreover, the population of Yoga teachers is also on the increase, having a thirst to
kn ow and learn the origin and development of Yoga. Many of the books on Yoga published during
~ the past years £8ter to a limited aspect or concept of Yoga so much that the readers, be they
students or teachers, consider the information given in these books as the final source of Yoga.

Even if there are many publications on Yoga, which have their own values that are non-negligible,
they did not bring to light the emergence of Yoga. It is like looking at our family; like recognizin g
the family but not bothering to know our genealogy!

I realised that many publications give images of Asanas and techniques, but omit to give
indications to teachers. This may be because when the first books on Yoga were published, the
writers did not think that such a detailed study was needed. So, Yoga learning and teaching
became a sort of 'imitation'.

Yoga is mainly based upon the language of Indian medicine, Ayurveda. Consequently, when we
talk about the effects, they need to be converted to modern medical language, even if this
language is known to us. Both a novice as well as a specialised person would understand better
the importance of Yoga if the effects of Asanas are deciphered into today's physiological terms
and concepts. '
It was a deliberate choice to touch a large public. As an homage to my father, I wanted this book
to answer as many questions that we usually asked but rarely obtained responses to because
Yoga books were more interested in showing the physical aspects almost as though Yoga is a
bodily contour. '
During my more than fifty years of teaching, both to normal practitioners as well as Yoga teachers
and medical professionals, I was surprised and disappointed by the fact that they could not or did
not find any valuable information on the effects of Yoga practice. This is one of the main reasons
why the effects (fruits, as we call in Indian Medicine) are not indicated in general terms as "good
for spleen kidneys ... , etc." but with pathological terms that the medical world understand s easily.

Similarly, traditional Yoga practice is sterile without concentration (Dharar:ia) and holding of b~eath
(Kumbhaka). Even if we have many books on Yoga, little is said about Concentration. Since, m
traditional Yoga teaching, Concentration in Asana is specific to the Asana, I applied my father's
teaching to indicate the concentration points advised to each Asana.
These are some of the reasons why I worked on Emergence of Yoga, to make it open to a large
public without limiting it to the Yoga's students.

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 r th t I did not I bor t th h pl ' o
th most import nt poet of Yo , with µ ,11
hm r a1v1 m nd outh lndt J v II tf m
South Ind, n cu tom mor b d 011 V1 tmu, lit
and precise that d t 11 d ch pt r on th two
new gen ration. Do I h v um I nt t1m t , wor
before I am call d to Join od')

2J I lt omethlng that com I from your f th r nd m . t r, .Kr hn m

My rather and only my father tr· n mitt d Yoq I torn 1 t rthf

transmission 1s different, but th p1rit · nd truth r tu
careful m preserving his teaching on uch pr ,1ou

3/ How did your father/m t r T .Krl hn u?

My father and my master transmitted his knowl dg throtJ h or I r dr
details. I would say that we had datly (my brother and ,. t r ) r ,
depending on our academic act1v1t1es These 'le son ·. a h 111 :l
but also Upanishads, Darsana, etc. Many Upanishads, llko Yo a u r
cycles For example, when he completed his lessons on Yoga utr t
restart wrth more explanations. comparisons, analy t!>, etc. 1m1larty, t
Yoga, Darsana, and so on As such we had a sort of co hnuou t c n
subJects, he transmitted to us The sessions wer 1n m,I r nn
languages We could take notes m the Ian ua , 1 h 1 1ll
just forty-five minutes to two hours As w w r y u , ul
was dlfficult. Even rf some of the stud nt u I
·pnvate· sessions without the presenc of olh r 1
concerned. we had no sessions with oth r tu nt , ur
demonstrations. Even rf we had print d book • 111 h1
by heart of the texts (Sutra, M ntr , tc ) th t w r u
basic text 1s part of Hindu oral tr d1t1on lnc,d nl lly, ,t
his death) that he allowed hi I on to b ud,o ,
attentively wrthout dep nding on xt rn I m n .

41 Do you think that now d ya It I tlll th b t w yt

The ancient method of transmitting nd t chin not only Y h

great advantage of preserving the m mo,y ltv ,n u h r
methods, like search engines, Facebook, u th y prov1
our questions. However, they have the inconv ni nc of not 1ng authorit Uve Th y ar JU t
way of putting on line our opinion. not neces anly th t of our ancient ma t rs Moreo" r,
modem methods do not provide us any sort of exercise or training to strength n our m mory nd
recapitulation. We have to make an effort to bring to memory what w I amt in our u nt hp,
whereas today, we simply use our iPad and other means to type a word and ob in n n
from it. We do not even have to provide a log1cat or analytical thought to th ns It s h
today's screen of the cash registers, which is filled with ,cons and t I sworn nor
might not know the name of the article sold, and 1n the nd might not ev n r cogn
that file past her or him. In the end, they have ev ry chan of lo in therm mory and th
to recapitulate.

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 In my teaching, I make it an effort to stimulate my students to use their memory to evoke the
technical terms (Asanas, PrAol!lyamas, technical words ... ) while they listen to me or practice under
my guidance. I do not hesitate to repeat the spelling of the words, write on the flip chart, translate,
explain, even if all these take some time. These ancient methods of teaching and learning are one
of the best ways to reduce the onset of neurological and mental diseases, which are on the
increase today. I
I advise my students to try to apply these methods in their teaching. I feel elated when I realise
that their pupils can use the technical terms. understand what they stand for in our teaching
instead of using them as key word to let others know that they know these words.

5/ Is that the reason why you did not publish any book until now?

No, this is not the reason why I did not write any book on Yoga or on Indian Philosoph y. I had to
wait for my father's authorisation to be free from a vow I had taken during my days as his student. 1 ,
He wanted me to write a book on Yoga, which would kindle a real interest and practice in the _
readers. He was very particular that I provide to the readers the Vedic origin of Yoga, even if no
one brought to light this aspect. Similarly, he wanted me to bring to light the link between Asanas
and Oharar:ia (Concentr ation) ... This might be the main reason I decided to write this book
"Emergen ce of Yoga" in my advanced age.

6/ What do you think Is the most Important thing that your father and master
Krishnam acharya taught you?

He taught and initiated me into a good number of subjects; some of them are surprising and rare .
I am ever grateful to him for som~ of these unique and unexpected gifts. This interview might not
be the right place and situation to talk over them .

7/ What is the most Important thing that you would like to share with Yoga students?

The practical aspects of Indian Philosophical concepts that are open to all cultures and
civilisations, even if they look hermetica lly closed in the modern, intellectual, non-spiritual writings
and discourses.

To help Yoga students understand the concept of Bhakti, which is one of the fundamental
emotions that they could nourish in them without feeling guilty of their religious conviction s,
refusals, dogma, etc.

Learn and apply tolerance, compassio n and love of the spiritual teachings , since the main aim of
Yoga is to guide each one of us to the door of Spiritual Entity independe nt of our colour and creed.
God is one, unique, waiting for everyone, good and the bad, so near to us that It might not be
viewed unless we open our mind and heart. At the same time, teach to Yoga students and their
students and family members to avoid hatred, contempt, sense of superiority.

Prepare their remaining days for a peaceful and harmoniou s life for a serene departure, to be one
with God or the Creator. This is my cherished wish in teaching Yoga.

I would like to share the simplicity and love with which my father taught Yoga and Indian
philosophy to all, keeping away all the science of logic and analysis from student's mind. I am
lucky in putting into practice these principles and that many of my students follow them, even if
they have difficulties in applying them in their lives.

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 In a way, as he used to say: to be able to share the knowledge as though it would be for children
who have not yet mastered the language. So too, the Yoga practice: teach with love, respe ct and
tendernes s.

8/ What do you think Is the most difficult thing to teach (to pass down) to Western
students?

My answer might surprise the readers and Yoga students, because in their heart of heart, they
have a devotional or a spiritual foundation, even if they feel shy to admit, and they do love to
strengthen it.

Without going into details, I would say that during my more than fifty years of teaching in Europe, I
have come across many sorts of obstacles against my teaching programs on devotion or on the
spirituality. God gracious, in the Congresse s or seminars that I was invited, I realised that a great
majority of students come to my sessions to cultivate and develop their spiritual life. Their efforts
helped to transmit faithfully my father's teaching, keeping in my mind the obstacies that I would
face with my students here and how to be patient and loving to remove them .

Faithful to my father's advice, I did not work on 'converting' my students to Hinduism or Hindu
Gods and respected sincerely the religious background of a Westerner, even if they were shy to
express it! In my teaching , just like in my father's sessions, I gave as much information as possible
about the Hindu culture, feasts, life of Gods that are linked to our spiritual life. During the practical
sessions, it was an occasion to inform my students of the relation between God, Rishis, etc., and
the Asanas since many of them are named after Gods, Rishis, etc.

It is surprising, before I came to the West, I had many Western students during my fifteen years of
teaching in Chennai; none of them refused or rejected my explanations during their lessons with
me. However, I did not convert them to my religion . We usually had a very sincere and interesting
exchange of ideas and values about the different religions - Hinduism, Christianity, Judaism, the
religion of the Parsees (Zoroastrianism), Islam (Sufism).

9/ After so many years of teaching what would be the major advice that you would like to
offer Yoga students?

Unfortunately, except for some exceptions, the export of Yoga into the West (pardon my
expression) has been more physical than spiritual or psychological. This is mainly because, many
of the eany teachers were specialists in western gymnastics and dance. Being very supple,
attached to their body, they were attracted by the variety of physical postures that Yoga repertory
offered in different ways all over India. Gradually, this became a trend in the West, a trend which
progressively became a sort of curriculum of Yoga teaching and training schools. Sadly, Indian
teachers were also attracted by this curriculum. Erstwhile Indians were supple and so found the
demand of the Westerners easy to respond to.

However, Westerners are very much used to breathing and deep breathing, more as a physical
exercise than as a Yogic practice which calls for mental attention, concentration and serenity
during and after a practice. At the same time, Westerners do not like to be physically quiet and
serene, and this automatically creates disturbed senses and mind. Besides, our Western culture
inculcates fear of death, (fear of silence, solitariness) while Hindu culture educates, from

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 J
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childhood, the presence and immanency of death. Death is not hidden from Hindu children; they
do take part in death ceremonies, as part of their ritual.

The new generation of Westerners is more curious in knowing the depth of Yoga. Its life of stress,
anxiety, fear of disease, of the unknown, fear of death, etc., awoke in them a thirst to know, learn,
and apply the deeper values of Yoga philosophy and psychology not just on the intellectual plane
but on his or her life.

Westerners are shy to engage in devotional or spiritual topics and are silent when it comes to God.
They are reluctant and often averse to take part in exchanges on these subjects with their friends
or even their family members.

These and other tendencies had long time contributed to the loss of real values of Yoga in the
West.

Thank God, the younger generation gives, in its own way, a stimulus to develop spirituality and
devotion in his or her life and often for their surroundings

Under such a situation, my advice to the future Yoga practitioners and teachers is to do their best
to instill these values that are the origin of Yoga without any sort of indoctrination, and live and
show the divine gift that Sri Krishna, Patai'ljali, Yajnyavalkya, and other Vedic Rishis offer to
humanity not exclusively to Hindus.

While maintaining their interest i the physical aspects of Yoga (especially Asanas), I would also
advise them to reverse the trend progressively, give added importance to Praoayama (not as a
physical exercise), Dharaoa and Dhyana, which would definitely help them cultivate peace,
serenity, compassion, forgiveness and a peaceful death.

As you all know, our fear of death is so intense that to learn and maintain the phase of a peaceful
death is one of the invaluable treasures that we can easily build in our life and preciously
safeguard it not only at the end of our life, but transmit it to our family members before our
departure.

This reminds me my father's advice on the concept of death:

You may offer all your treasures to your children that would disappear like used clothes, but
teaching them to love and accept death is the best heritage that you can offer to them. The day
ey would leave this mortal world, they recognize this particular heritage and be grateful to you
and those who witness such a peaceful departure, that is to say, family, friends, unknown people
and would recognise the priceless peace emanating from your body and face. This is one of the
main aims of Yoga.

I would say that this would be my major advice to those who teach and practice Yoga. Is it an
advice or a duty?

Like my father, I am convinced that Westerners would not discard this unique opportunity.

10) Your other three books cover Indian Philosophy, Including the tradition of your Family,
please could you say what motivated you to write these books?

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 has the gift of
children, even if in the beginning they show traces of mockery. Indian philosophy
(Mok$a).
responding to this challenge from the first instruction until the last - the Liberation
of our
There is a particular reason why we (the two authors) included the philosophical tradition
whom we
family in these three books. To start with, my father's ancestors were spiritual masters
call Matha Adhipathi (the head of the monastery). This Monastery which is famous in Mysore
h). According
today under the name of Parakala Matha, was originally in Tirumalai (Andhra Prades
and the erstwhile
to the legend of this Matha, two kings, one Muslim, Moghul Emperor Aurangzeb
, and they both ·
King of Mysore were attracted by the universality of the teaching of these Masters
uent
supported the propagation of their method of teaching (perception of God and conseq
etc.) and helped
Liberation is in every man's hold irrespective of his colour, creed, social situation,
method of
the Monastery to be shifted to Mysore. And both financed the propagation of their
did not want to
teaching. While two of our ancestors were Masters of this monastery, our father
es and shared all
become the head of this Monastery, but he continued to follow the same principl
the Muslims.
his spiritual and devotional knowledge with everyone, including the westerners and
showed to
Yet, like his spiritual ancestors, he did not convert his listeners to Hinduism. He simply
maintain Peace
the world what Hinduism offers us and how to take benefit from it to develop and
and Bliss.
reader of our
Through this book, we, the authors , humbly try to offer the same privilege to every
type of
books and thus render our indebtedness to the spiritual masters who activated this
transmission.
ns, etc. , who
It is one of my ways of thanking the westerners, the Muslims, the Jews, the Christia
a very humble
respectfully accepted my teaching - as we say in India: ·a debt of recognition' or
way of thanking all those who listened and applied my teaching.
ist Yoga in
11) You mentioned In the Life Sketch of your Father that he mastered Buddh
had on your
Burma. Would you be able to tell us more about this and what influence this
father's teaching?
Yoga) had very
My father's teaching of Indian Philosophy (Yoga Sutra, Vedanta, and even Hatha
flaws that existed
often comparisons to the Buddhists thoughts - either to make us understand the
lly in the
in the Buddhist logic and analysis or to bring to light some similar views, especia
psychology of Buddhism, so that we develop conviction in the Buddha's teaching.
ions with him on
Apart from this, he used to receive Buddhist monks who would have long discuss
lessons.
this philosophy. As often it was a private discussion, we did not dare to attend these
si and Gaya, he
In the late sixties, when I went with my father on a pilgrimage to Allahabad, Varana
nt points of
took me to Bodh Gaya for two consecutive days. It is here that he gave some importa
ant mantra :
Buddha's teaching, as also their method of Dhyana, particularly their very signific

Buddham Saranam Gachami ,

(I go to Buddha for refuge, or I take refuge in Buddha )

Dhammam (Dharmam) Saranam Gachami ,

I go to Dharma for refuge, or I take refuge in Dharma

Samgham Samam Gachami.

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 t o o Sam

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 To transmit the concept of Moksha, the teacher hould xpl in to h s b t and with conv1ct1on to
make the students understand the inconvenienc of b ing 'r born',

Once again, in my book Emergence of Yoga, I cite Sage Y Jnyav lkya about the problem of 'not to
be reborn'. Sri Krishna, in the teaching in the Bhagavad Gita teache al o or the great uffenng
from the rebirths. So too, Patanjali in his Yoga Sutra.

I am convinced that when the students understand the intensity of suffering of rebirth (which
Patafljali calls Klesa, afflictions) , they will definitely strive to stop coming again . However, this is
not simply by intellectual or logical learning, but through the benefits of acquired meditation
practiced regularly and constantly . This needs studying, reflection, contemplation on the good and
bad of rebirth and supported by regular and serene meditation on a divine principle.

14) Practicing Yoga In a group class has become prominent In the West; personal practice
at home is less common. Can you say something about this In the llght of your father's
approach to teaching?

In Mysore Yoga Shala, my father's lessons were in groups. Very few had individual lessons. At
home, he gave some private lessons to students and to his children . Owing to our school timing,
even we, his children, had group classes with our sisters and our mother. Some of the members of
the royal family, especially the women members, had private sessions.

When he moved to Madras (Chennai), he had mainly individual sessions, as he was invited to heal
some important personalities. At home, owing to lack of space, the groups were limited to two or
three people of the same family. Later, when, his children started teach ing Yoga, we had to give
our lessons in the available space. Naturally, we gave individual classes. However, when my
father started teaching Yoga in Vivekananda College or in other educational institutions, the
sessions were in groups.

I would not say that all the students were practising once a day at home. Yes, some of the western
students had to practice daily, as they had come for a short time and for a specific purpose. They
had time, servants and helpers to manage the household chores in India, which helped them to
allot some time for every day for their practice. It is quite possible that except for a few, their return
to homely western life did not provide time and space for daily practice.

Here in the West, the individual practice is almost a fight against solitariness and its
inconveniences, which you do not feel in a group session. You feel that a group stimulates your
practice. However, I have realised that many participants allot some time for their personal
practice at home.

However, in my teaching experience, I find that even if they do not practice every day, they seem
to allot two or three days a week to their Yoga practice. They try to do their best.

Often, we compare Yoga to a competitive sport - a sort of group activity where we want to prove
to others that we outclass them. When you practice alone, you have to renounce this state of
mind, which many might not like. However, this is the fundamental scenario of Yoga practice: To
win over the fear of solitariness and renounce pushing our ego on to the front line.

16) Your father helped many people with his healing knowledge and abilities. How
important do you think It is to understand Ayurvedlc principles when applying Yoga as a
therapy?

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 d to live a healthy life. He had
Yes, my father was an Ayurvedic master and ; he _helped the ne:ieda as a 'book knowledge'
the knowledge and the clinical competence. He did not lea~n Ay_ ts while respecting the
1
juggling with words, but was a clinical medical doctor applying his ta en
patient's privacy, decency and humility.
. k Hatha yoga (Hatha Yoga
A serious study of Yogic traditional texts, be rt the famous boo son U . hads
Pradipika Gherunda Samhita Shiva Samhita, etc., the Patanjali Yoga Sutra or th e _panrs f
concerned· with Yoga) would make· . - and pra cf,ce Of the science oth
us realise that the prrncrple
Ayurveda in their traditional scientific way are referred to. Naturally, study of these works or ~
nd 5
C.ommentaries make us understand that anyone who studies them has to learn and u er fan
first the scientific background of Ayurveda. Unfortunately, it might not be the case ·m tOday's _ .Yoga
_
education, which has become a subject that can be learnt like a tourist visiting a coun~ry, srttrng rn
an open-air bus taking photos or videos with an iPad and returning home to pretend hrs or her
knowledge about the country.

Yes, Yogic science offers us the means to apply its principles as a therapy. This therapy is not
applying some 'ayurvedic oil', or advising someone to drink tea or do some cleansing .. .

First, we should learn the healing ways that are particular about Yoga, even if they are not against
modem medical science. At the same time, we should accept our inabilities to avail these
principles to different contexts as our living conditions might not be suitable to the specifications of
the principles that are to be applied.

The knowledge of the physics and chemistry of matter (the primary matter), in the way Indian
philosophy brings out, is fundamental in understanding our body and its roles to successfully apply
the therapeutic values of Yoga, in the same way as that of the modern biochemistry of our tissues.
A simple fonnula like 'what is cold to touch need not be cold in action' would not mean or would
not have the same understanding in Ayurvedic study of matter as it would have in our biochemistry
even if, in the depth of our search, we might reach at identical physical and chemical properties.
The words change in each science, but the intrinsic values are the same.

The space allotted for this interview would not allow me to bring to detail the interrelation between
two systems of the main science.

It is not only important. but essential, to understand the Ayurvedic principles if we want to apply
the interrelated therapeutic means of the two systems to the students who are in need. In more
than a way, it is like having a basic knowledge of the modem physiology and pathology to
understand the curative processes that our modern medicine proposes or prescribes.

Ayurveda and Yoga as a method of therapy ... It is the duty of any Yoga teacher referring to
Ayurveda to avoid transmitting an erroneous knowledge to the students. And, it would be the
greatest homage that you would be offering to my father and Master, and to Yoga and Ayurveda,
which are becoming more and more popularized.

Maybe, another window would be opened in this journal with more space for introductory study of
the two allied subjects.

16) In Emergence of Yoga, asana, pranayama and mudra are presented In detail. I see no
mention of the three bandhas. Please could you explain why they are not included?

You are right; my book Emergence of Yoga details Asanas, Pranayamas and Mudras, but very
little on Bandha. I know that many yoga practitioners and teachers are attracted by Bandhas. Yet, I

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 abstained from introducing thi chapter, mainly because, they do not belong to the traditional
teaching of Y jnavalkya. He gi es a passing reference to them, not as a 'physical kno , but as a
way to control our emotional spring of actions. Writing about them would have led to more
confusion and conflict among the readers and made the book 'heavier . I did not detaH Mudras in
my book, as I was limit d by number of pages, and I had the desire to write a second part on
Mudra, Bandha and Dhyana. Moreover, the concepts of Bandha that you talk of are very recent -
the period of Hatha Yoga and not that of Veda.

My father did teach u the three (the five) Bandhas; we practiced, but they were not in our
programme of teaching, cept Jihva Bandha in Shitali, Mula Mandha and Uddiyana Bandha in
Mudras. So you see, it i not the method in other schools.

It is not always a mu cular 'knot'. It also means the hold of the anarchic actiyjties of our emotions.
Bandha, to hold also in a way, hot ing back the unnecessary activities of the sense perceptions or
emotions. So, you have lndriya Bandha, Krodha Bandha, etc.; very rarely used in the usual yoga
books that interpret Bandha as a uscular knot and give much importance to jt_ I do not say that
they do note ist, but that i not th main aim of Bandha in the traditional Yoga.

Since all our human emotions reside and emanate from Mula (the region of Mula Kanda), Mula
Bandha originally meant withh !ding unneeded emotional activities (activities that keep us away
from God).

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